of a Psalme It followeth This is my bodie Here is the fruite of his thankes before he praied that the bread wine might bee blessed and they were blessed As Isaacs blessing shewed it self vpon Iaacob whom he blessed so Christs blessing appeared straight vpon these mysteries for it could not bee sayd before this is my bodie because it was meere bread but now it may bee called his bodie because his blessing hath infused that vertue into it that it doth not onely represent his bodie but conuey his bodie and himselfe vnto vs. The efficacie of this blessing is in this Sacrament euer since sanctifying it vnto vs as well as it did to the Apostles euen as Christs prayer staied Peters faith after Christ was dead Because vpon these words the Papists ground their Transubstanciation that is that the bread is chaunged into Christs flesh and the Wine is turned into Christs blood whereby we eate the same bodie which died vpō the Crosse and drinke the same blood which issued out of his side that you may see the blindnesse of this Popish dreame I would haue you but marke euerie word of this Scripture how they make against Trāsubstanciation that you may see them slaine like Goliah with their owne sword Euen as GOD made Caiphas speake against himselfe so the Scriptures which heretickes alleage doo make against thēselues like the Baalites which wounded their owne flesh I may liken their allegations to Sathans when hee tempted Christ in the Wildernesse he alleaged but one sentence of Scripture for himself and that Psalme out of which he borrowed it makes so plaine against him that hee was faine to picke here a worde and there a worde and leaue out that which went before and skip in the middest and omit that which came after or els hee had marred his cause The Scripture is so holie and pure and true that no word nor sillable thereof can make for the diuell or for sinners or for hereticks yet as the diuell alleaged Scripture though it made not for him but against him so doo the Libertines and Epicures and Heretickes as though they had learned at his schoole Now there is no sentēce of the scripture which the wiser Papists aledge bouldly for their Transubstantiation but this that Christ sayd This is my body by which they may proue as well that Christ is a dore because he sayth I am the dore or a Vine because he sayth I am a Vine for his sayings are like Figuratiue speeches must not bee construed literally but this is Heretikes fashion If you marke you shall see thorough out that all the testimonies which the Papists aledge for their heresies are eyther tropes or figures or allegories or parables or allusions or darke speeches which when they presume to expound allegorically or literally without conference of other scriptures then they wander and stray from the marke or else it is impossible that the trueth should mainteyne error that is that the scripture should speake for heresie if it were not peruerted therefore we see that Eue neuer erred vntill she corrupted the text Now we will enter the lists with our aduersaries and see whether these words doo proue that the bread and wine are turned into Christes bodye Paule sayth Iesus tooke bread well then yet it is bread when he had taken it then he blessed it what did he blesse the bread which he tooke well then yet it is bread when he had blessed it then he brake it what did he breake the bread which he blessed well then yet it is bread when he had broken it then he gaue it what did he giue the bread which he brake well then yet it is bread when he had giuen it then they did eate it what did they eate the bread which he gaue them well then yet it is bread when they did eate it then he sayd this is my body what did he call his body the bread which they did eate well then yet it is bread If it be bread all this while when he did take it and blesse it and breake it giue it and they did eate it when is it turned into his body heere they stande like the Sadduces as mute as fisshes Now that ye may see that not we only say it is bread and wine after the consecration in the 27. verse Christ himselfe doth call it bread and wine after he had giuen it as he did before And in Marke hee sayeth I will drinke no more of the fruit of the Vine Here Christ saith that it was the fruite of the Vine which he dranke but his bloud is not the fruite of Vines but Wine therefore Wine was his drinke and not bloud Beside if you would heare Paule expound Christ he sheweth that all our Fathers had the same substance of Christ in their Sacraments that we haue in ours for he sayth They all did eate the same spirituall meate and all drinke the same spirituall drinke Straight he sayth that this meate and this drinke was Christ. Marke that he sayeth not onely They did eate the same meate that we eate but he sayth that this meate was Christ and not onely so but to shew that Christ is not a corporall meate as the Papists say he sayth he is a spirituall meate as we say therefore you see that we doo not eate him corporally no more than our Fathers but that as they did eate him spiritually so doo we for spirituall meate must be eaten spiritually as corporall meate is eaten corporally Againe for the signes to be turned into the thing signified by them is vtterly against the nature of a Sacrament and makes it no Sacrament because there is no signe for euery Sacrament dooth consist of a signe and a thing signified the signe is euer an earthly thing and that which it signifieth is a heauenly thing This shall appeare in all examples as in Paradise there was a very Tree for the signe and Christ the thing signified by it In Circumcision there was a cutting off of the skin and the cutting off of sinne In the Passeouer there was a Lambe and Christ. In the Sabaoth there was a day of rest and eternall rest In the Sacrifices there was an offering of some beast the offering of Christ. In the Sanctuarie there was the holie place and heauen In the Propitiatorie there was the golden Couering and Christ our couer In the Wildernesse there was a Rocke yeelding water and Christ yeelding his bloud In the Apparition there was a Doue and the Holy Ghost In the Manna there was Bread and Christ. In Baptisme there is verie Water which washeth vs and Christes bloud washing vs so in the Supper of Christ there is verie Bread and Wine for the signe and the bodie and bloud of Christ for the thing signified or els this Sacrament is
against the nature of all other Sacraments Againe there must bee a proportion betweene the Passeouer the Lords Supper because this was figured by the other Now the Iewes had in their Passeouer Bread and Wine and a Lambe so Christ instituting his Supper left Bread and Wine a Lamb which name is giuen to himselfe because he came like a Lamb and died like a Lamb. Againe if Christs verie bodie were offered in the Sacramēt then it were not a Sacrament but a Sacrifice which two differ as much as giuing and taking for in a Sacrifice we giue in a Sacrament we receiue therfore we say our Sacrifice and Christs Sacrament Againe euery Sacrifice was offered vppon an Altar Now marke the wisedome of the Holy Ghost least wee should take this for a Sacrifice he neuer names Altar when he speakes of it but the table of the Lord. Therefore it is no doubt but the diuell hath kept the name of Altar that wee might thinke it a Sacrifice Againe if the bread were Christs flesh and the wine his bloud as these two are separate one from the other so Christs flesh should bee separate from his bloud but his bodie is not diuided for thē it were a dead bodie Againe that which remaineth doth nourish the bodie and relish in the mouth as it did before which could not be but that it is the same foode which it was before Againe I would aske whose are this whitenesse and hardnes and roundnes and coldnes None of them say that it is the whitenesse and hardnesse and roundnes and coldnes of Christs bodie therefore it must needes bee the whitenesse and hardnesse and roundnes and coldnes of the bread or els qualities should stand without substances which is as if one should tell you of a house without a foundation Againe as Christ dwelleth in vs so he is eaten of vs but he dwelleth in vs onlie by saith Ephe. 3. 17. Therefore he is eaten only by faith Againe none can bee saued without the communion of the bodie but if all should communicate with it corporally then neither infants nor any of our fathers the Patriarkes or the Prophets should bee saued because they receiued it not so Againe Christ saith not this wine but this cup and therefore by their conclusion not onely the wine should be turned into bloud but the cup too Againe Paule saith They which receiue vnworthily receiue their own damnation But if it were the flesh of Christ they should rather receiue saluation than damnation because Christ saith He that eateth my flesh and drinketh my bloud hath life euerlasting Againe if they would heare an Angell from heauen whē Christs bodie was glorified an Angel said to the women He is risen and is not here as if he should say his bodie is but in one place at once or els he might haue been there though he was risen Againe why doo they say in receiuing this Sacramēt euer since the Primitiue church Lift vp your hearts if they haue all in their mouths To end this controuersy Here we may say as the Disciples sayd to Christ Whether shall we goe from thee I meane we neede not go to any other expositor of christ than Christ himselfe Therefore mark what he saith At first when Christ said that he was the bread of life and that all which would liue must eate him they murmured vntill he expoūded his words and how did hee expounde his wordes Thus He that commeth vnto me hath eaten and he that beleeueth in me hath drunke After when hee instituted this Sacrament in like wordes they murmured not which they would as before if he had not resolued them before that to eate his bodie and to drink his bloud was nothing but to come to him and beleeue in him After he had sayd so they murmured not because they did see some reason in it As it is plainly sayd This is my bodie so it is plainlie saide these words are spirit that is they must be vnderstood spirituallie and not literallie I did not alleage the Fathers in my Sermon but if any man suspend his assent till they bring in their verdit let him heare them make confession of their beleefe Augustine saith the Lord doubted not to say this is my bodie when he gaue onely a signe or Sacrament of his bodie Tertullian saith this is my bodie that is a signe of my bodie Ambrose saith the bread and wine remaine still the same thing that they were Theodoret saith after the consecration the mysticall signes do not cast off their owne nature but abide still in their first substance and forme Origen saith the bread that is sanctified with the word of God as touching the materiall substāce thereof goeth into the bellie and foorth againe like other meates Irenaeus saith that it hath two things in it one earthly and the other heauenly Cyrill saith Our Sacraments auouch not the eating of a man Ciprian saith the Lord calleth bread made of many graines his bodie and called wine made of many grapes his bloud Athanasius saith Christ made mention of his ascention into heauen that he might withdrawe his Disciples from corporal and fleshlie eating Chrysostome saith God giueth vs things spirituall vnder things visible and naturall And againe being sanctified it is deliuered from the name of bread and is exalted to the name of the Lords bodie although the nature of the bread still remaine And because they beleeue that the Pope cannot erre Pope Gelasius setteth to his hand and saith with the rest Neither the substāce of the bread nor nature of the wine cease to bee more than they were before Tell vs Papist doo not these Fathers speake as plaine as wee Canst thou auouch Transubstanciation more flatly than they denie it How had this heresie been chased if the diuell had hatched it in their time Thus the Scriptures on the one side and the Fathers on the other side did so trouble three arch Papists Biel Tonstal and Fisher that Gabriel Biel saith how the bodie of Christ is in the Sacrament is not founde in the canon of the Byble Tonstal saith It had been better to leaue euerie man to his owne coniecture as they were before the Councell of Laterane than to bring in such a question Fisher saith No man can proue by the words of the Gospell that any Priest in these daies doth consecrate the very bodie and bloud of Christ. Heere is fulfilled Out of thine owne mouth I will condemne thee But wee will not carrie the matter so because a Iudge must haue two eares therfore now let thē speake Because they cannot tell how the bread and wine should bee turned into flesh and bloud and yet appeare bread and wine still they say it is a myracle but how doo they prooue it If they contend it is a myracle they
summe of all these words is the institution vse of the Lords Supper First Paule sheweth the author of it The Lord Iesus then the time when it was instituted in the night that he was betraied then the manner how he did institute it he tooke bread and when he had giuen thankes he brake it and gaue vnto his disciples c. then the end why he did institute it for a remembrance of his death Touching the author he which is signified by it was the author of it The Lord Iesus hath bid vs to Supper I am not worthie sayeth Iohn to loose his shoe so wee are not worthie to waite at his trencher and yet he will haue vs sit at his table To him belongeth the power to ordaine Sacraments in his Church because he fulfilled the Sacramēts of the Law When Christ came the Passeouer ceased because he is our Passeouer that is the Lambe by whose blood we are saued When Christ came Circumcision ceased because he is our Circumcision that is the purifier and clenser of our sinnes Now these two Sacraments are fulfilled he hath appoynted two other Sacraments for them in sted of the paschal Lambe which the Iewes did eate he hath giuen vs an other Lambe to eate which Iohn calleth the Lambe of God that is himselfe vppon whome all doo feede whosoeuer doo receiue this Sacrament with an assured faith that Christ died to possesse them of life The breaking of the bread doth signifie the wounding of his bodie the powring of the Wine dooth signifie the shedding of his bloud The eating of the bread and drinking of the Wine dooth signifie that his flesh and bloud do nourish in vs life eternall as the bread and Wine doo nourish the life present Instead of Circumcision which began at Abraham he hath ordeined Baptisme which began at Iohn a more liuely representation of the true circumcision of the heart because it representeth vnto vs the blood of Christ which washeth our soules as the water in Baptisme washeth our bodies Touching the time In the night saith Paule therefore this Sacrament is called The Lords Supper because it was instituted at night when they vsed to suppe But what night euen that night sayth Paule when he was betrayed that night which he should haue cursed as Iob did the day of his birth if he had suffred against his will that night when he should haue thought to destroy men as men conspired to destroy him that night saith Paule this Sacrament of grace and peace and life began Euen that night when we betrayed him Many nights did he spend in watching and praying for vs and is there a night now for vs to kill and betray him That was a dark night when men went about to put out the Sunne which brought them light Who can but wonder to see how Christ and they for whome Christ came were occupied at one time when they deuised mischiefe against him and sought all meanes to destroy him then he consulted how to saue them and instituted the same night this blessed Sacrament to conuay al his graces and blessings vnto them Euen that night when they betrayed him The reason why this action was deferred vntill night is because that was the time appointed by the Lawe to eate the Passeouer which was like a predecessor of this Sacrament The reason why he deferred vntill his last night was because the Passeouer could not be ended before the fulnesse of time and the true Paschall Lamb were come to be slaine in stead of the other Therefore how fitly did Christ end the Passeouer which was a signe of his suffering so presently before his suffering And beside how sweetly did hee confirme his Disciples faith when as they should see that the next day performed before their eyes which ouernight both in the Passeouer and in the Sacrament was so liuely resembled vnto them If any from this do gather that we ought to eate the Lords Supper at night as Christ did he must vnderstand that we haue not the same cause to doe so which Christ had because of the Passeouer And therefore the Church which hath discretion of times and places hath altered both the time and the place vsing the temples in stead of the chamber and the morning in stead of the euening for indifferent things are ruled by order and decencie Touching the manner He tooke bread and when he had giuen thankes he brake it and gaue it vnto them He would not eate it nor breake it before he had giuen thanks to God What neede he which was God giue thanks to God but to shew vs what we should do whē we eate our selues In all things giue thanks saith Paule whereby we declare that all things come from God but the wicked beleeue easier that God doth take than that he doth giue and therefore they neuer pray hartely vnto him for any thing nor feelingly thanke him for it For which the Lord complaineth saying I haue loued you yet yee say wherein hast thou loued vs shewing that wee are worse than the Oxe which knoweth his feeder And if wee acknowledge all things frō God yet we do like Lot Is it not a little one saith he when hee craued to goe vnto Zoar as though it were not much which he asked so we mince and extenuate the gifts of God before we receiue them and after like them which haue a grace for dinner and none for breakefast as though they had their dinners from God and breakefasts of their owne Our example did not so Although it was but bread which he receiued yet he was more thankefull for bread than many which burie the fowles and fishes and beasts in their belly for if a count of all were kept for one that prayeth Giue vs this day our dayly bread a hundreth take their bread and meate and sleepe too which neuer pray for it After he had giuen thankes hee brake it and gaue vnto them and sayd Take eate for when he had giuen thanks to God then it was sanctified and blessed and lawfull to eate So when thou seruest God then it is lawfull for thee to vse Gods blessings then thou mayest eate and drinke as Christ did but not before for these things were created to serue them which serue God if thou doest not serue him for them thou encrochest vppon Gods blessings and stealest his creatures which are no more thine than thou art his for the good God created all things for good men as the diuels possessions are reserued for euill men Therefore as Christ would not breake the bread before he had giuen thanks to the founder so know that there is some thing to be done before thou receyue any benefite of God and presume not to vse his creatures with more libertie than his Sonne did which did not eate without giuing thāks nor rise againe without singing
must shewe vs a signe for euery myracle may bee seene like all the myracles of Moses and Christ and the Apostles and therefore a myracle is called a signe because it may be seene like a signe and the word signifieth a wonder as though wee did see something to wonder And the Iewes crauing a myracle said Shew vs a myracle as though they were taught to iudge of myracles by sight All which doth shewe that a myracle may bee seene but here no myracle is seene Againe a myracle especially in the time of the Gospell is an extraordinarie thing but they make this an ordinarie thing for if the bread wine turned into flesh bloud then myracles are as common as Sacraments so because they haue Masse euerie day they should work myracles euery day Lastly this seemeth straunge that Augustine whom they so much honour gathered all the myracles which are written in the Scripture and yet amongst all speakes not of this therefore then it was counted no myracle but Paule speakes of lying myracles and this is one of them If they say that Christ can turne Bread and Wine into his bodie and therefore he doth First they must prooue that he will for they can doo many things themselues which they doo not because they will not therefore it is an old answere that from Can to Will no argument followeth The Leper did not say to Christ If thou can thou will but If thou wilt thou canst But the question which they thinke cannot bee answered like their inuincible Nauies is this If the Bread bee not his bodie why doth he call it his bodie Resolue this knot and all is cleere Marke then and wee will loose it as well as we can He saith This is my bodie as he saith after which is broken for you Why his bodie was not broken before hee suffered how did he say then which is broken before it was broken There is no sense of it but this the Bread was broken and signified that his bodie should be broken Now as the breaking of the Bread did signifie the breaking of his bodie so the Bread must needes signifie his bodie but as his bodie was not broken indeede when the Bread was broken so the Bread could not bee his bodie indeed for then his bodie should haue been broken wheÌ„ the Bread was broken yet let them obiect what they can If say they the Bread Wine be not changed into his bodie and bloud why dooth hee speake so darklie he might haue spoken plaâ—ner I answere though this seeme darke to Papistes yet it was not darke to the Apostles they vnderstood his meaning well enough and all the rest for 1215. yeares after Christ before Transubstanciation was spoken of If the Apostles had not vnderstood his meaning they would not stick to aske him as their manner was vntill they were acquainted with Christes phrase wheÌ„soeuer they doubted vpon any of his speeches they were wont to come vnto him say Master what is the meaning but they were vsed to such phrases for it was Christs manner to teach by similitudes shewing one thing by another which is the plainest manner of teaching and most vsed in holy Scripture especiallie in the types and shadowes of this Sacrament For example Christ calleth the Lambe the Passeouer in place wherof this Sacrament succeeded and therefore presentlie after they had eaten the Passeouer Christ instituted this Sacrament to be vsed for it Christ I say called the Lambe the Passeouer and yet the Passeouer was this an Angell passed ouer the houses of the Israelites and strooke the Egiptians this was not a Lambe and yet because the Lamb was a signe of this Passeouer as the bread and wine is of Christs body therefore Christ called the Lambe the Passouer as he calleth the bread and wine his body Againe Circumcision is called the Couenant and yet Circumcision was nothing but the cutting away of a skin but the Couenant is In Abrams seede all nations shall be blessed I will be their God and they shall be my people I will defend and saue them and they shall serue and worship mee This is not Circumcision and yet as though Circumcision were the Couenant it selfe it is called the Couenant because it signified the Couenant so Bread and Wine are called Christs body because they signifie Christs body Againe Baptisme is called regeneration and yet Baptisme is a dipping of our bodies in water but regeneration is the renewing of the mind to the image wherein it was created this is not Baptisme and yet as though Baptisme were regeneration it selfe it is called regeneration because it signified regeneration so the bread and wine are called Christes bodie because they signifie Christes body Againe the Cup is called the new Testament and yet the Cup is but a peece of mettall filled with Wine but the new Testament is Hee which beleeueth in the Sonne shall be saued this is not a Cup and yet as though the Cup were the new Testament it selfe it is called the new Testament because it signifieth the new Testament so the bread and wine are called Christes body because they signifie Christes bodye They which knewe that the Lambe is not the Passeouer though Christ called it the Passeouer that Circumcision is not the Couenant though God called it the Couenant that Baptisme is not regeneration though it be called regeneration that the Cup is not the new Testament though Christ called it the new TestameÌ„t could they not aswell vnderstand that the Bread and Wine were not Christes body though Christ called them his body As they vnderstoode these speeches so they vnderstood this speech therefore they which saye that the bread and wine are Christes body because Christ sayth This is my bodie may aswell saye that the Lambe is the Passeouer because Christ calleth it the Passeouer that Baptisme is regeneration because Paule calleth it regeneration that the Cup is the new Testament because Christ calleth it the new Testament If euery Sacrament was called by the thing which it signified and yet neuer any Sacrament was taken for the thing it selfe what reason haue they to take this Sacrament for the thing it self more than all the rest It is the consent of all Writers that a Sacrament is a signe therefore not the thing signified no more than the bush at the dore is the Wine in the seller If I call the Prince a Phoenix the Vniuersitie a Fountaine the Court a Pecocke the Citie a Sea the Countrey an Eremite why can the Papists vnderstande me and not vnderstande Christ What a darke and strange and intricat and incredible speech had this bin for them to vnderstande grosly and literally would they thinke that they did eate Christs body when his body stoode before them and he had tould them before that hys body was lyke their body Nay this would haue required moe
words and made them come againe with Mayster what is the meaning for they were not so instructed yet before the resurrection to beleeue euery thing without questioning if it were contrarie to sense and reason but as they asked who had giuen him any meate when he sayd that he had meate and they could see none so they woulde haue asked what meate is this which wee see not how can euery one of vs eate his body and yet he hath but one body and that body is whole when we eate it loe hee standeth before vs and sayth that his body is like vnto ours and yet he takes bread and breakes it and giues it vnto vs to eate and when we eate it he saith This is my body and yet his body standeth before vs still If his body be like ours as he saith how can it be eaten and be there for ours can not Thus they would haue questioned if they had not bin vsed to such phrases but as they could vnderstand him when he called himselfe a stone and a rocke and a dore and a window and a Vine so they could pick out his meaning when he sayde that bread was his body for hee had tould them before that hee was the bread of eternall life Now the bread of eternall life is not eaten with teeth for the body cannot eate spiritually no more than the soule can eate corporally and therefore hee is such a bread as is eaten with faith and so himselfe faith in the Gospell of Iohn Marke this eating by faith and all the strife is ended Flesh and bloud indeede neede not faith to chewe them for the teeth can chew them well enough Therefore if the Bread and Wine were the body of Christ then we need not faith to eate it but all which haue teeth might eate Christs body yea the Mice might eate it aswell as men for they eate the same bread that we doe aswell after it is consecrated as before If this be not enough to batter the ruines of this vpstart heresie I will come to interrogatories and see whether they haue learned it by rote or by reason If they ground their Transubstantiation vpō these words of Christ This is my body which he spake to his Disciples I aske them whether they receyue that body which was mortall or that body which is glorified because one of these bodyes they must needes receyue eyther his mortall body or his glorified body If they say that it is his mortall body the mortall body wil not profit them for you see that mortall foode is but for this mortall life neyther hath Christ a mortall body now to communicate vnto them because it is chaunged to an immortall body therefore they can not receyue the mortall bodie because Christ hath not a mortall body to giue them If they say that they receyue his glorified body then they must flie from this text for at that time Christ had no glorified body When this Sacrament was instituted and Christ sayd This is my body his body was not glorified because the Sacrament was instituted before his death and his body was glorified after his resurrection Therefore if they receyue the same body which the Apostles receyued as they saye they doo they cannot receyue a glorifyed bodye because then Christ had not a glorified body to communicate vnto thē Thus the rocks and sands are of both sides them they receyue a body neyther mortall nor immortall if Christ hath any such body iudge you Here they stand like a foole which cannot tell on his tale Nebuchadnezar dreamed a dreame and knew not what it meant Beside I aske them to whome Christ spake when he sayd This is my body Marke sayth hee spake them that is to his Disciples well then if these wordes This is my body were not spoken to the signes but to the persons not to the bread wine but to the receiuers as the words which follow Do this in remembrance of mee if these words were not spokē to the bread and wine then it is playne that they doo not change the nature of the bread and wine If the nature of them be not altered then the substance remaineth and then wee receyue no other substance with them because two substances cannot be in one place What then is there nothing in the Sacrament but bread wine like a hungrey nunscion Nay we say not that the Sacrament is nothing but a bare signe or that you receyue no more than you see for Christ sayth that it is his body and Paule sayth that it is the communion of Christs body bloud Therefore there is more in Sacramentall bread than in common bread though the nature be not changed yet the vse is changed it doth not only nourish the body as it did before but it bringeth a bread with it which nourisheth the soule for as sure as we receyue bread so sure we receyue Christ not only the benefits of Christ but Christ although not in a Popish manner yet we are so ioyned vnto him as though we were but one body As the spouse doth not marry with the lands and goods but with the man himselfe and being partaker of him is made partaker of them so the faithfull do not only marry with Christes benefits but with Christ himselfe and being partakers of him they are made partakers of his benefits for Christ may not be deuided from his benefites no more than the Sunne from his light It is sayd the Father gaue vs his Sonne and so the Sonne geueth vs himselfe As the bread is a signe of his body so the geuing of the bread is a signe of the geuing of his bodie like a Pellican which letteth her yong ones suck her bloud so that we may say the Lord enuited vs to Supper and he himselfe was our meate But if you aske how this is I must aunswer it is a mysterie but if I could tell it it were no mysterie Yet as it is sayd when three men walked in the middest of the fornace one like the Sonne of GOD walked amongst them So when the faithfull receyue the Bread and Wine one like the Sonne of God seemeth to come vnto them which fils them with peace and ioy and grace that they maruell what it was which they receyued besides bread and wine For example thou makest a bargaine with thy neighbour for house or land and receyuest in earnest a peece of goulde that which thou receyuest is but a peece of goulde but now it is a signe of thy bargaine and if thou keepe not touch with him happely it will claspe thee for all that thou art woorth so that which thou receyuest is bread but this bread is a signe of an other matter which passeth bread Againe thou hast an Obligation in thy hand and I aske thee what hast thou there and thou sayest I haue heere an hundreth pounds why
say I there is nothing but paper inke and waxe oh but by this sayst thou I will recouer an hundreth pounds that is as good So beloued this is as good that vnder these signes you receyue the virtue of Christes bodie and bloud by faith as if you did eate his body and drinke his bloud indeede which is horrible to thinke that any should deuoure their God thinking thereby to worship him neuer any Heretike nor Idolater conceyued so grosly of their God before the Papist We reade of a people which did eate men but neuer of any people which did eate their God All the Apostles say that it was needfull that Christ should take our flesh but no Apostle sayth that it is needefull that wee shoulde take Christes flesh for all the blessings of Christ are apprehended by faith and nothing is fit to apprehend him whome we see not but faith and therefore one of their owne pillars said Beleeue and thou hast eaten Faith doth more in religion than the mouth or else we might say with the woman Blessed are the breasts which gaue thee sucke and so none should be blessed but Mary but Mary was not blessed because Christ was in her body but because Christ was in her hart and least this should seme incredible vnto you because Mary is called blessed among Women When Christ hard the woman say Blessed are the brests which gaue thee sucke he replied vnto her Blessed are they which heare the word of God and keepe it these are my Brethren and Sisters and Mother saith Christ as though the rest were no kin to him in heauen though they were kin in earth Thus if Christ were in thy body and thou shouldest say as this woman Blessed is the body which hath thee in it nay would Christ say Blessed is the hart which hath me in it If Mary were no whit better for hauing Christ in her armes nor for hauing him in her body how much better art thou for hauing him in thy belly where thou canst not see him must the sunne needes come to vs or else cannot his heate and light profit vs nay it doth vs more good because it is so farre off so this sunne is gone from vs that he might giue more light vnto vs which made him say It is good for you that I goe from you therefore away with this carnall eating of spirituall things Many daughters haue done virtuously but thou saith Salomon surpassest them all So many Heretikes haue spoken absurdly but this surpasseth them all that Christ must be applied like phisicke as though his bloud could not profit vs vnlesse we did drinke it and swallowe it as a potion Is this the Papists vnion with Christ is this the manner whereby we are made one flesh with Christ to eate his flesh Nay when he tooke our flesh vnto him and was made man then we were vnited to him in the flesh and not now Christ tooke our flesh we take not his flesh but beleeue that he tooke ours therefore if you would knowe whether Christes body be in the Sacrament I say vnto you as Christ sayde vnto Thomas touch feele and see In visible things God hath appoynted our eyes to bee iudges for as the spirit discerneth spirituall obiects so sense discerneth of sensible obiects As Christ taught Thomas to iudge of his bodie so may wee and so shoulde they therefore if you cannot see his bodie nor feele his bodie you may gather by Christes saying to Thomas that he would not haue you beleeue that it is his bodie for my bodie saith Christ may be seene and felt And thus Transubstanciation is found a lyar Now if you aske mee why Christ calleth the signe by the name of the thing it selfe I aske thee againe Mayest thou saye when thou seest the picture of the Queene this is the Queene and when thou seest the picture of a Lion this is a Lion and may not Christ say when he seeth a thing like his bodie This is my body I shewed you before that euery Sacrament is called by the name of the thing which it doth signifie and therefore why should we stumble at this more than the rest The reason why the signes haue the name of the things is to strike a deeper reuerence in vs to receiue this Sacrament of Christ reuerently sincerely and holyly as if Christ were there present in body and bloud himselfe And surely as he which defaceth the Queenes Seale is conuicted of contempt treason to her owne person so hee which profaneth these seales of Christ doth not worship Christ but despise him and that contempt shall be required of him as if he had contemned Christ himselfe This is the reason why Christ calleth the signes of his body his body to make vs take this Sacrament reuerently It followeth Doo this in remembrance of me That is these signes shall bee a remembrance of my death when you breake the bread you shall remember the wounding of my bodie and when you drinke the wine you shall remember the shedding of my bloud If we must do this in remembrance of Christs body which was broken like the bread it is an argument that his bodie is not there because remembrance is not of things present but of things absent we remember not but we see that which is before vs. This might put the Papists in remembrance that Christ is not sacrificed now when wee doo but remember his sacrifice this is not Christs sacrifice but a remembrance of his sacrifice he was sacrificed before and now he is applied least his sacrifice should bee in vaine This was done once really when hee offered himselfe vppon the Crosse therfore that offering was called a sacrifice because he was sacrificed indeede but this offering is called a Sacrament because it is but a signe of his sacrifice If Christ in this Sacrament were offered indeed then it should be called a sacrifice as his once offering was but because it is but a remembrance of his sacrifice therefore it is called a Sacrament This is not a sacrifice of Christ but a sacrifice of our selues Least wee should take it to bee a sacrifice of Christ Christ himselfe calleth it a remembrance of his sacrifice Doo this in my remembrance Here is our worke as Christ hath done so must we doo so we minister and so you receiue wee can giue you nothing but that which wee haue receiued from him as Paule saith Therefore if Christ did not giue his mortall body which stood before them and could not profite thē nor his glorified body which was not glorified then and when it was glorified ascended vp vnto heauen there abideth how can these iugling Priests make their God againe which made them They can no more turne wine into bloud and bread into flesh than they can commaund a Gnat to become a Cammell for it is a greater worke to make GOD than to make the worlde Therefore as
it doth imply an vnlawfulnes to hurt our selues Pro 5. 19. The Womans dueties Phil. 4. 3. Iob. 2. 9. Rom. 12. 15. 2. Kin. 2. 6. Gal. 6. 2. 1. Kin. 21. 5 Gen. 12. 1. Gen. 2. 18. 1. Cor. 1. 27 1. Pet. 3. 1. Gen. 25. 2. 2. Kin. 5. 3. 2. Kin. 9. 10 Hest. 7. 3. Deut. 32. 21. Pro. 5. 18. 1. Sam. 16. 23. Gen. 27. 9. 1. Sam. 25. 3 Gen. 38. 14. Gen. 34. 1. Why wiues are called Huswiues Tit. 2. 5. Pro. 7. 12. 2. King 9. 30. Gen. 18. 9. 2. Kin. 9. 30 1. King 2. 36. 37. Husbands should not keepe their Wiues so straight but Wiues should not think their house their prison but as their Paradise where they would be Gen. 3. 2. A wife may not vtter her HusbaÌ„ds saults A Wife the contrary to a Husband 2. Sam. 1. 26. Pro. 21. 19. Gen. 19. 26. Gen. 2. 20. Tit. 2. 9. Ephe. 5. 23. Ephe. 5. 22. How farre the Wife should obey Gen. 3. 16. Gen. 2. 20. vers 23. Hest. 1. 20. 22. Num. 30. 7. Iud. 19. 26. Gen 18. 12. 1. Pet. 3. 6. Ephe. 5. 24. Ioh. 15. 13. The cause why many despise their husbands 1. Tim 2. 9. 1. Pet. 3. 5. Gen. 3. 21. Gen. 3. 7. Luk. 10. 18. Math. 14. 6. Their dueties to their seruants Esai 6. 6. Reu. 5. 10. Act. 16. 13. 18. 8. Luc 22. 32. Gen. 18. 17. 2. Sam. 16. 3. Phile. 11. Gen. 29. 27. Iosh 24. 15. Act. 10. 2. Luc. 2. 41. Luc. 107. Phile. 17. Gen. 2. 2. g. Sam. 18. 5. Gen. 31. 9. Esai 42. 1. Math. 12. 18. Psal. 8. 6. 1. Cor. 12. 13. Pro. 12. 10. 1. Tim. 5. 8. Pro. 30. 8. Ephe. 5. 5. Ephe. 6. 4 Deut. 25. 2. The master must correct his meÌ„ and the mistris her maides Gen. 16. 6. Their dueties toward their children Gen. 28. 31. Mothers should nurse their children Gen. 21. 7. Exo. 2. 8. Math. 2. 14 Pro. 22. 〈◊〉 1. King 3. 26. Luk. 11. 2. Except of Kings sons Iohn 8. 30. Psal. 127. 4. 1. Sa. 2. 29. Psal. 132. 11. Math. 12. 33. 1. Sam. 1. 20 2. Sam 12. 24. Luc. 18. 17. Col. 4. 15. Phil. 1. 2. The name of Stepmothers expounded and their duetie Ier. 22. 2. Deut. 14. 17. 24. 17. 26. 12. Mat 7. 2. Diuorcement the phisicke of Marriage Math. 18. 9. Math. 19. 8 Mat. 5. 32. Mat. 19. 9. 1 Cor. 7. 10. Leu. 20. 10. Mar. 2. 27. Louît 20. 10. Conclusique A sentence for the maried to think vpon 1. Cor. 7. 32. Gen. 41. 4. Vers. 34. 1. Sam. 1. 23. 2. Chro. 21. 6. Iob. 9. 28. Gen. 24. 48. 2. Chro. 35. 6. 1. Sam. 18. 8 Math. 2. 9. Mat. 9. 20. 2. Chro. 35. 6. The diuision The Author Iohn 1. 27. None but Christ may ordeyne SacrameÌ„ts Iohn 1. 29. Reuel 7. 14. Iohn 1. 29. Gen. 17. 10. Who was therefore called Iohn the Baptist. Math. 3. 1. Reuel 1 5. Reu. 22. 14. The time Vers. 23. Iob. 3. 3. Why this Sacrament was instituted at night Why it was deferred till his last night Why we receiue not the Lords Supper at night Vers. 23. 24 1. Thess. 5. 18. Note Mala. 1. 2. Esai 1 3. Gen. 19. 20. Luk. 11. 3. Note Mat. 26. 30. Gen. 27. Luk 22. 32. 1. Sam 17. 51. Ioh. 18. 14. 1. King 18. 28. Math. 4. 4. Psal. 91. 11. Math. 26. 26. Ioh. 107 9. Ioh. 15 1. Gen. 3. 3. Arguments against Popish Transubstantiation 1 Math. 22. 34. Mar. 14. 25 2 1. Cor. 10. 4. Vers. 3. 4. Vers. 4. 3 Gen. 2. 9. Gen. 17. 11. Exo. 12. 3. Exo. 23. 11. Heb. 9. 13. Exo. 30. Exo. 25. 24. Exo. 17. 16. Mat. 3. 16. Ioh. 6. 49. Ioh. 1. 33. 1. Cor. 11. 19. Exo. 12. Matth. 16. Ioh. 1. 29. 5 6 Exo. 27. 13 Iohn 6. 54. 14 Math. 28. 6 15 Ioh. 6. 68. Ioh. 6. 60. Ioh. 6. 35. Aug. vpon the 3. Psal. Ter. against Marcion the 4. book 4. booke 4. chap. of Ferra. In his first Dialog Vpon the 15. of Mat. Irenae 4. book chap. 34. against Valentinus Ad ob Theod Anathematis 11. 1. book of Epist. In that Gospell whosoeuer speaketh a word c. Hom. 60. to the people of Antioch To Caesarus the Monk Against Eutyches the Here. Vpon the Canon lect 40. 1. booke of the Sacrament pag. 46. Against the captiuitie of Babylon made by M. Luther Luk. 19. 22. The Papists allegations for the reall presence Exo. 4. 8. 21. Exo. 6. 2. Thess 2. â— Obiect Answ. Mar. 1. 40. Obiect Answ. Obiect Answ Luk. 8. 9. Math. 26. 17. Exo. 12. 27. Gen. 17. 13. Gen. 12. 3. Tit. 3. 5. 1. Cor. 6. 11. Luc. 22. 20. Iohn 3. 36. Math. 26. 26. Luk. 8. 9. Iohn 4. 33. Luk 24. 39. Iohn 16. 5. Ioh. 6. 35. Math. 26. 26. Neyther Christs mortall body nor his immortall body can be in the same Dan. 4. 15. Mar. 14. 24 Christ spake not to the bred and wine but to his Disciples More in the Lords Supper thaÌ„ bread and wine 1. Cor. 10. 16. A similitude Rom. 8. 32. Dâ—â— 3. 25. A similitude Another similitude Augustine Luk. 11. 27. Luk. 8. 21. Ioh. 16. 7. Pro. 31. 29. Ioh. 20. 27. Why christ calleth the bread his bodie Vers. 24. If Christs body were in the Sacrament it were not a SacrameÌ„t but a sacrifice Math. 24. 23. 2. King 2. 17. Ioh. 20. 17. Iudg. 7. 22. A Monster of his age Eight absurdities which follow Transubstantiation 1 Act. 1. 9. 11 Rom. 8. 34. Act. 3. 21. 2 3 4 5 Hebr. 9. 28. 10. 12. 6 7 8 Act. 5. 29. Conclusion Deut. 13. 6. 9. Mat. 26. 28 Mar. 14. 25 Ioh. 13 34. Heb. 9. 18. Mat. 26. 28 Luk 22. 20. Heb. 8. 13. For types and figures 1. Sam. 28. 14. Leuit. 17. 11. Heb. 9. 22. Deut. 4. 2. Reuel 22. 18. The popish receyuing vnder one kinde confuted Mat. 26. 27 1. Sam. 15. 9. Mat. 27. 35 Colos. 2. 21. How the Popish Priests do iniure the people 1 2 3 4 5 Act. 5. 2. 1 Sam. 2. 13 Mar. 7. 13. Iud. 19. 30. Gen. 2. 17. Gen. 3. 4. Esai 1. 12. Vers. 24. Math. 26. 28. Gen. 1. 2. Cor. 4. 15 Math. 13. 14. Psal. 109. 16. Mat. 23. 37 Act. 3. 6. Mar. 15. 46 Mat. 13. 55 Luk. 2. 16. Math. 17. 27. Luk. 9. 57. Luk. 23. 34. A similitude of mans state * * His words are not so but the effect of his words 2 King 20 5. Luk 7. 15. Math. â—â— 2â—â— The mercifull Article Gen. 42. 25. Vers. 26. Three arguments against Transubstantiation in one verse Deut. 17. 6. 〈◊〉 〈◊〉 Wha 〈…〉 is to receyue vnwoâ—thâ—lâ— Ioh. 10. 27. Luk. 1. 41. How receyuers may be guiltie of Christes death Mar 14. 44. Mar. 15. 15 Mar. 15. 25 Vers. 30. 2. Cor. 2. 16 How we should be prepared before we come to the Lords table 1. Sam. 9. 13 2. King 10. 15. Iames. 2. 2. Exo. 12. 3. 6. 2.
chaine at last they learne to goe together because they may not goe a sunder As nothing might part friends But if thine eye offend thee pull it cut that is if thy friend bee a tempter so nothing may dissolue Marriage but Fornication which is the breach of Marriage for Marriage is ordained to auoid Fornication and therefore if the condition bee broken the obligation is voide And beside so long as all her children are his children she must needes be his wife because the father and mother are man wife but when her children are not his children she seemes no more to be his wife but the others whose children she beares and therefore to be diuorsed from him In all the old Testament we reade of no diuorce betweene any which sheweth that they liued chaster thā we yet no doubt this lawe was better executed amōgst thē than amōgst vs. Such a care God hath had in al ages callings to prouide for thē which liue honestly for Diuorcement is not instituted for the carnall but for the chast least they should bee tied to a plague while they liue As for the Adulterer and Adulteresse he hath assigned death to cut them off least their breath should infect others Thus he which made Marriage did not make it vnseparable for then Mariage were a seruitude But as Christ saith of the Sabaoth The Sabaoth was made for man that is for the benefite of man and not for the hinderance of man so Marriage was made for man that is for the honour of man and not for the dishonour of man but if Marriage should turne to Fornication and when it is turned to Fornication there might be no separation then Marriage were not for the honour of man but for the trouble and griefe and dishonour of man Therefore now ye haue heard how Diuorcement is appoynted for a remedie of Fornication if any bee ashamed of this phisicke let them bee more ashamed of the disease Because I haue spoken more than you can remember if you aske me what is most needfull to beare away In my opinion there is one saying of Paule which is the profitablest sentence in all the Scripture for Man and Wife to meditate often and examine whether they finde it in themselues as they doo in other least their Marriage turne to sinne which should further them in godlinesse In the 1. Cor. 7. 32. it is sayd The vnmaried man careth for the things of the Lord how he may please the Lord but he that is married careth for the things of the world how he may please his wife Likewise The vnmaried woman careth for the things of the Lord how she may bee holy but she that is married careth for the things of the world how she may please her Husband As though their pleasing of God were now turned all to pleasing one another and their carnall loue had eaten their spiritual loue as the leane kine deuoured the fat Therefore it followeth in the next words This I speake for your commoditie As though there were great commoditie in remembring this watch word All men haue not the feeling of Gods worde or els such a sentence might bee an anchor to all which are married to stay them when any temptation goeth about this chaunge which Paule feared euen in them which seared God before If thou haue read all this booke and art neuer the better yet catch this flower before thou goe out of the garden and peraduenture the sent thereof will bring thee backe to smell the rest As the corps of Hazael made the passengers to stand so I haue placed this sentēce in the doore of thy passage to make thee stande and consider what thou doest before thou marriest For this is the scope and operation of it to call the minde to a solemne meditation and warne him to liue in Marriage as in a temptation which is like to make him worse than he was as the Marriage of Iehoram did if he vse not Iobs preseruatiue to bee ielous ouer all his life The alluremēts of beautie the troubles about riches the charges of children the losses by seruants the vnquietnes of neighbours crie vnto him that hee is entered into the hardest vocation of all other and therefore they which haue but nine yeares prentiship to make them good Mercers or Drapers haue nineteene yeares before Mariage to learne to bee good Husbands and Wiues as though it were a trade of nothing but Mysteries and had neede of double time ouer all the rest Therefore so often as you thinke vppon this saying thinke whether you bee examples of it and it will waken you and chide you and leade you a straight path like the Angell which led the seruant of Abraham Thus I haue chalked the way to prepare you vnto Marriage as the Leuites prepared their brethren to the Passeouer Remember that this day ye are made one and therefore must haue but one will And now the Lord Iesus in whome ye are contracted knit your harts together that ye may loue one another like Dauid and Ionathan and goe before you in this life like the Starre which went before the Gentiles that yee may begin and proceede and end in his glorie To whom be all glorie for euer Amen FINIS A Treatise of the Lords Supper in two Sermons Imprinted at London by Thomas Orwin for Thomas Man dwelling in Paternoster row at the signe of the Talbot 1591. A Treatise of the Lords Supper in two Sermons The first Sermon 1. Cor. 11. 23 24. The Lord Iesus in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doo ye in remembrance of me THE Word the Sacraments are the two breasts wherwith our mother dooth nurse vs. Seeing euerie one receiueth and fewe vnderstand what they receiue I thought it the necessariest doctrine to preach of the Sacrament which is a witnesse of Gods promises a remembrance of Christs death and a seale of our adoption therefore Christ hath not instituted this Sacrament for a fashion in his Church to touch and feele and see as we gaze vpon pictures in the windowes but as the woman which had the bloodie issue touching the hemme of Christs garment drewe vertue from Christ himselfe because she beleeued So Christ would that wee touching these signes should drawe vertue from himselfe that is al the graces which these signes represent Therefore as the Leuits vnder the Lawe were bound to prepare their brethren before they came to the Passeouer so Preachers of the Gospell should prepare their brethren before they come to the Supper of the Lord. For which purpose I haue chosen this place to the Corinthians which is the cleerest and fullest declaration of this Sacrament in all the Scripture The Lord Iesus in the night c. The
Christ saith When they tell you here is Christ and there is Christ beleeue them not So when they tell you that Christ is in heauen and that Christ is in earth in this place and that place beleeue them not for Elias ascention was a figure of Christs ascention when Elias was ascended yet some sought for his body vpon earth so though christ bee ascended yet many seeke his body vpō earth but as they could not finde Elias bodie so these can not finde Christs bodie although they haue sought 300. yeares But if his bodie were vppon earth as they say should wee handle it and touch it now it is glorified After his resurrection he sayd to Mary Touch me not because his bodie was glorified that is not to bee touched with fingers any more but with faith Therefore wee reade of none which touched his bodie after it was risen but onely Thomas to setle his faith Thus you see we need to suborn no witnesses for euerie worde in this text which they alleage for Transubstanciation doth make against Transubstanciation whereby if Antichrist doth signifie thē which are against Christ you see who may be called Antichrist There is no question in Poperie except Purgatorie the Popes publican tasker about which the Papists are at such ciuill warres among themselues as about this Transubstanciation They cannot tell when the chaunge beginneth nor what manner of chaunge it is nor how long the change continueth some hang one way and some an other like the Midianites which fought one against another And no meruaile though their consciences stagger about it for to shewe you the right father of it it was one of the dreames of Innocentius the 3. in the yeare of our Lord 1215. so many yeares passed before Transubstanciatiō was named and then a Pope set it first on foote so it came out of Rome the grandame of all heresies and for want of Scriptures hath been defended with fire and sword and swallowed more Martirs than all the gulfes of the Papall sea beside Now when the doctrines of men goe for scripture you shall see how many errours rush into the Church for graunt but this to Innocentius as the Papists doe that the bread and wine are changed into Christes bodie First it will follow that Christes bodie is not ascended vp to heauen because it remaineth vppon earth and so one of the articles of our faith shall be falsified which saith He is ascended into heauen or if he be ascended and descended againe an other article will be falsified which saith that he sitteth at the right hand of his father that is as Peter saith he abideth in heauen Secondly it will follow that Christ hath not a true body but a fantasticall body because it may be in many places at one time for if his body be in the Sacrament he must needes haue so many bodies as there be Sacraments nay he must haue so many bodies as there be bits in euery sacrament Thirdly it will followe that his body is diuided from his soule and consequently is a dead body because the bread is only changed into his body and not into his soule Fourthly it wil follow that the wicked and prophane and reprobat may receiue Christ as well as the godly because they haue a mouth to eate as well as the best Fiftly it will follow that Christes sacrifice once for all was not sufficient because we must sacrifice him againe and breake his body and shead his bloud as the Iewes crucified him vppon the Crosse. Sixtly it wil follow that the bread being turned into the body of our redeemer hath a part in our redemption as well as Christ. Seauenthly it will follow that Christ did eate his owne body for all the Fathers say that he did eate the same bread which he gaue to his Disciples Lastly it will follow that a Massing Priest shall be the creator of his creator because he makes him which made him all these absurdities are hatched of Transubstantiation Thus when men deuise articles of their owne while they strike vpon the handuill the sparkes flie in their face and they are like the man which began to builde and could not finish it When I see the Papists in so many absurdities for intertaining one error mee thinkes he seemeth like a Collier which is grimed with his owne coales Therfore as in manners we should thinke of Peters saying Whether is it meete to obey GOD or men So in doctrines wee should thinke whether it be meete to beleeue God or mē Thus you haue heard the author of this Sacramēt the Lord Iesus the time when it was instituted in the night that he was betraied the manner how it was instituted after thankes giuing the ende why it was instituted for a remembrance of his death and the discouerie of Transubstanciation one of the last heresies which Babylon hatched Now they which haue been Patrons of it before should do like the father and mother of an Idolater that is lay the first hand vpō him to end his life Thus I end Think what account ye shall giue of that ye haue heard In this Sermon leafe C. section 11. lin 3. for he spake them reade he spake to them A Treatise of the Lords Supper The second Sermon 1. Cor. 11. vers 25 26 27 28. 25 After the same manner also he tooke the cup when he had supped saying This cup is the New Testament in my bloud this doo as oft as ye drinke it in remembrance of me 26 For as often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 27 Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthelie shall be giltie of the bodie and bloud of the Lord. 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. HEre I am to speake of the second seruice as it were at the Lords Table of that preparation which is like the Wedding garment that euerie man must bring vnto this banquet These words are diuersly repeated of the Euangelists Heere it is sayd This cup is the new testament in my bloud In Mathew and in Marke it is sayd This cup is my bloud of the new testament This is the first mention which Christ makes of a Testament as though now his promises deserued the name of a Testament because the seale is set vnto them which before this Sacrament was not sealed but like a bare wrighting without a signet This word Testament doth imply a promise and therefore teacheth vs that the Sacrament doth confirme strengthen and nourish our faith because it sealeth the promise which wee should beleeue Heere is to be noted that Christ doth not only speake of a Testament but he calleth it a new Testament which words neuer met together before as
though the Law were for the old man to mortifie him and the Gospell for the new man to comfort him againe or as if the old Testament had so washt her face and changed her apparell at Christes comming that one would not thinke it the same but a new Testament because euen now she was shadowed with a thousand Ceremonies and now they are gone from her like a mist at the sunne rising As Christe calleth loue a newe Commandement because hee renewed it like a law worne out of memorie so he calleth the promise of saluation a new testameÌ„t Euery testameÌ„t is confirmed with bloud the ould Testament was confirmed by the bloud of Goats and Bullocks and Rammes but the new Testament is confirmed by the bloud of Christ My bloud saith Christ is the bloud of the new Testament nay this Cup sayth Christ is the new Testament You may see then that they may gather as well out of Christs words that the Cup is the new Testament as that the Wine is his bloud For Christ sayth This Cup is the new Testament as well as hee sayth This Wine is my bloud or This bread is my body Beside when Christ speakes of a new Testament he implieth that the ould Testament is fulfilled the Sacrifices and Ceremonies of the Law did signifie Christ before he came therefore they are fulfilled in his comming no mo Sacrifices no mo Ceremonies for the truth is come Sacrifices and Ceremonies are honorably buried with the Priesthod of Aaron let them rest it is not lawfull to violate the Sepulchers of the dead and take their bodies out of the earth as the Witch would rayse Samuel out of hys graue Therefore they which retaine Ceremonies which should be abrogated reliques of Iudaism or reliques of Papisme may be sayd to violate the Sepulchers of the dead disturb the deceased like the Witch which presumed to raise Samuel out of his graue This testament is called a testameÌ„t in bloud because the testameÌ„t and will of a man is confirmed when the man is dead so Christ confirmed his Testament by his death Moses saith that life is in the bloud so the bloud of Christ is the life of this Testament If Christs bloud had not been shed this Testament made vnto vs had been vnprofitable as the Testament of a Father is to his Sonne if the Father should not die but liue Therfore the Apostle saith without shedding of bloud there is no remission of sinnes Therefore the Testament or couenant of the remission of our sinnes is called the Testament in bloud the bloud of Christ is the seale of the Testament which we haue to shew vnto GOD for the remission of our sinnes and the two Sacraments are a seale of that bloud to witnes that it was shed Againe this is a matter regarded in Testaments and Willes to the Testament of him that is dead no man addeth or detracteth but as the Testator made it so it standeth without alteration so should this Testament of Christ and this Sacrament of Christ no man should alter it now he is dead for he which addeth or detracteth hath a curse in Gods book Therfore Christ wheÌ„ he instituted this Sacrament commanded doo this that is do as I do least they should swarue one whit from his owne manner yet how many gaudes haue the Papists added to it that he which had heard Christ say Doo this in remembrance of me and should see how they handle the matter in their Masse could see nothing to remember Christ by but a vaile to hide Christ froÌ„ him Therefore this Commandement was repeated again when he gaue the wine Doo this c. as he commanded them to eate the bread in remembrance of him so he commandeth them to drinke the wine in remembrance of him nay he speaks more precisely of the wine than of the bread for he saith of the Wine Drinke you all of this which he saith not of the bread Surelie Christ did foresee that some proud Hereticks would do otherwise after him euen as it is come to passe for the Papist doth breake this commaundement of Christ as flatly as Saul brake the commaundement of Samuel Samuel commanded him to kill the fat and the leane Saul killed the leane but not the fat so Christ commandeth to receiue bread and wine they teach to receiue bread but not wine Christ saith Drink you all of this they say drinke not all of this Christ gaue the bread wine to all they giue the bread to all and the wine to some their Priests receiue all but the people must coÌ„tent themselues with half the Priest eates and drinks but the people must not drinke for spilling on their cloathes Is this the Church which cannot erre Doo they thinke to hemme Christ in their Masse and shut his ordinance out of their Masse The Soldiours diuided Christs coate but these diuide his body and separate the bread wine which Christ hath ioyned Paule speaketh of hereticks which taught Touch not tast not handle not so these say touch not tast not handle not wheÌ„ they should say Touch and tast and handle Of all Heresies either old or new there is none so iniurious to the coÌ„mon people as the pasture of shauelings Poperie for they may not reade the Scriptures they may not come to Councells they may not examine that which is taught them they may not bee buâ—ied without a mortuarie they may not drinke at the Communion as though their Priests were their Lords Therefore we may say as a Heathen did There is no charitie in the Papists Sacrament because like Ananias the Priests keepe backe that which they should distribute mangle the Sacrifice as though Ely his sonns had left their hooke to the Massing Friers Thus that ye may knowe who succeed the Pharisies they haue fulfilled that which the Pharisies did that is By their owne Commaundements they haue made the Commaundement of God of no effect For whereas the purpose of Christ was to tye our faith wholy to himselfe that wee shoulde not seeke for any thing without him knowing that the maintenance of this life hath need both of meate and drinke to teach vs that all sufficiencie is in himself by bread and wine he sheweth that he is in stead both of meate drink that is in stead of all which signification is taken away where the wine is not giuen as well as the bread Therefore as it is sayd of a horrible and odious crime Consider the matter giue sentence so I wish all to consider this Innouation giue sentence of it Can there be any cleerer contradiction to the Word or bolder checke to Christ than when he saith Drinke you all of this to say drinke not all of this As when God sayd Ye shall die the diuell sayd ye shall not die shall wee goe now to a Counsell or a
they aunswere then to that which exceedeth number and measure Therfore bee content with Iosephs brethren to take your money againe and say that you haue corne for nothing that is you are saued for nothing or els when you say I beleeue the remission of sinnes you lye vnto God because you do not beleeue the remission of sinnes but satisfactiō for sins like the papists It followeth As often as ye shall eate this bread and drinke this cup ye shall shewe the Lords death till he come Here are three inuincible arguments like the three witnesses vnder which euery worde dooth stand First wee are sayd to eate bread thē it is not flesh but bread Secondly wee are sayd to shewe the Lords death then it is but a shewe or representation of his death Thirdly it is sayd vntill he come if he be to come then he is not come if he be come how can we say vntill he come The effect of this verse was shewed in these words Doo this in remembrance of me for to say Doo this in remembrance of me and to say so oft as you doo this you shewe my death is much at one so that if you call this Sacrament a shewe of Christs death as it is called here then it is not Christ or if you call it a remembrance of Christ as it is called there yet it is not Christ but a shew or remembrance of Christ but this is such a shew remembrance that the next verse sayth Whosoeuer receiueth it vnworthelie is giltie of the body and bloud of Christ. Will yee knowe who receyueth vnworthilie In verse 29. Paule sayth hee discerneth not the Lords body that is which putteth no difference betweene this bread and other but eateth like a childe the meate which he knoweth not My sheepe sayth Christ knowe my voyce as they discerne Christes words so they discerne Christes bodie and therfore so often as they come to the Lords Table they seeme to come into the Lordes presence there they greete and kisse and imbrace one another with affectiōs which none can knowe but they that feele like Iohn which leaped in the womb so soone as Christ came neere him Will ye know beside what it is to be giltie of the bodie and bloud of Christ euen as Iudas was giltie for betraying him and Pilate for deliuering him and the Iewes for crucifying him so they are giltie which receiue this Sacrament vnworthely as Pilate and Caiphas and Iudas were If they be guiltie of Christes death they are guiltie of their owne death too as if they had committed two murders and therfore Paule saith after that many of the Corinthians died only for the vnworthie receyuing of this Sacrament As the word is the sauour of death to thē which receiue it vnworthily so the Sacrament is the sauour of death to thē which receiue it vnworthily it neuer goeth into their mouth but they are Traytors ipso facto and may say to Hell this day I haue taken possession of thee because I am guiltie of Christes bloud Therefore it followeth immediatly Let a man examine himselfe before he eate of this bread or drinke of this Wine as if he should say if he which receyueth this Sacrament vnworthely be giltie of Christs death like Iudas which hanged himselfe if these signes be receyued to saluation or damnation like the word the next lesson is to examine your selues before you receyue least you receyue like the sunne of perdition which swalowed the bread and the Diuell together Therefore Let a man examine himselfe and so let him eate that is let him examin first and receyue after for if we should receyue the bread of the earth reuerently how should we receyue the bread of heauen Whē Iehonadab came to Iehu his chariot he said Is thy hart vpright as my hart is toward thee So whē we come to the Lords Table he would haue our hearts vpright to him as his heart is to vs for who feasteth his enemies mockers the golden Ring sitteth highest at our Table but the wedding garment sitteth highest at this Table It is safer eating with vnwashen hands then with an vnwashen heart The Iewes were taught to choose the Lambe of the Passeouer on the tenth day of the first moneth in which moneth they came out of Egipt and on the 14. day after they were taught to eate him so they had foure dayes respit betweene the chosing and the killing to prepare and sanctifie thēselues for the Passeouer which was a signe of the Lords Supper This admonished them that the matter now to be performed was very waightie and therefore they were deepely to consider it for now was the action and somme of all saluation in handling if they did prepare themselues so before they did receyue the figure of this Sacrament how should we be prepared before we receiue the Sacrament it selfe Therefore as Iosiah commaunded the Leuites to prepare the people so Paule aduiseth the people to prepare themselues that is to examine whether they haue faith and loue and repentance before they come to this feast By this all may see first that Paule would haue euery lay man so skilfull in the Scripture that he bee able to examine himselfe by it for this admonition is not to them which minister the Sacrament but to all which receiue the Sacrament And the rule by which wee must examine our selues is the law which we should obey therefore if the rule be vnknowne the examination must be vndone Our doctrine must be examined by the doctrine of the Prophets and Apostles our prayers must bee examined by the sixe petitions of Christs prayer our beleefe must bee examined by the twelue articles of faith our life must bee examined by the tenne Commaundements of the Lawe Now he which hath his Touchstone may trie gold from copper but he which hath it not takes one for the other Therefore before Paules Examine you had need to learne Christs Search Search the Scriptures and they will lighten you to search your selues This is the doctrine with which I will ende and the necessarie poynt for which I choose this text to teach you if I could that Christian arte how to examine your selues Let a man examine himselfe before he eate Here is first an examinatiō Secondly an examination of our selues Thirdly an examination before we come to the Sacramēt Touching the first here Paul saith Examin your selues but in 2. Cor. 13. he doubleth his charge Proue your selues and againe at next word Examine your selues as if he should saye this worke must be done when it is done because it is neuer thoroughly done and therefore we must double our examination as Paul doubleth his counsell If a man suspect his enemy he will try him with a question if that will not search him he will put forth another if that be spied he